007 —ושמתי כדכד

VeSamti Kadkod Shemosayich.

Peligai bah trein malachei biraki'a, Micha'el u'Gavriel. Chad amar sheham v'chad amar yashfeh, v'amar HaKadosh Baruch Hu: lehevei kadin u'kadin.

The matter is as follows: it is known that isarusa d'le'tata (arousal from below) brings isarusa d'le'eila (arousal from above). We must understand: from where does the power come for isarusa d'le'tata to exist and, through it, to bring about isarusa d'le'eila?

We must also understand the statement of our Sages: for two and a half years, Beis Shammai and Beis Hillel argued whether it is better for man to have been created or not. They concluded: it is better for man not to have been created than to have been created etc. But the verse says: "Vayar Elokim es kol asher asah v'hinei tov me'od" (And G‑d saw all that He had made, and behold, it was very good)—and this verse was said after the statement "Na'aseh Adam" (Let us make man), meaning that man was already created, and it was good and upright before G‑d. So how could they conclude that it is better for man not to have been created etc.?

To understand all this, we must first explain the concept of the soul's descent into this world—it is known that this descent is for the sake of ascent. But what is the nature of this ascent, since the source and foundation of souls is from the level of Machshava Ila'ah (Supernal Thought), as it is said: "Yisrael alu b'machshava" (Israel arose in thought), and from there they descended to be clothed in a body and animal soul—what greater ascent can the souls achieve after their descent into a physical body in this material world?

However, it is known that souls are from the inner aspect of the keilim (vessels) of Atzilus, while angels are from the external aspect of the keilim. (See what is written about angels and souls in the maamar "Mizmor Shir Chanukas HaBayis".)

To understand the concept of keilim (vessels), what is their nature?—"MiB'sari echzeh" (From my flesh I see). A person has a body and a soul; the soul gives life to the body, and the body is a vessel and dwelling for the soul, which is clothed within the body. The intellect is clothed in the brain, the power of sight in the eye, the power of hearing in the ear, etc. Similarly, in all the limbs, the limbs are vessels and dwellings for the revelation of the soul's light and its faculties, which are spread throughout each limb according to its nature and composition.

The body is physical and incomparable to the soul, which is spiritual; there is no relation between them at all. Nevertheless, the soul clothes itself in the body to give it life, and its faculties are revealed through this very physical body. The intellect, which is spiritual, dwells and is clothed in the brain in the head. The brain is physical, yet it becomes a vessel and dwelling for the intellect, which is the light of the soul and a faculty that extends from it.

Similarly, above, all the sefiros are like a body relative to the soul, which is the Or Ein Sof (Infinite Light) that dwells and is clothed within them. That is, the level of Chochmah Ila'ah is like the physical brain in a person's head relative to the intellect that dwells within it; so too, by way of analogy, is Chochmah Ila'ah (relative to Chochmah Stima'ah). Likewise, Chesed of Atzilus relative to the Chesed above Atzilus is called like a body relative to the soul, and certainly so relative to the Or Ein Sof, which is utterly simple and not at all defined by these attributes, and Chochmah is not applicable to it at all. Chochmah is considered a physical action: "Kulam b'chochmah asita" (You made them all with wisdom). He is exalted and uplifted, etc. Nevertheless, the Or Ein Sof dwells and is clothed in Chochmah, which is the aspect of bitul (self-nullification): koach mah (the power of 'what' or humility), etc. Chochmah is only a vessel and dwelling for the revelation of the Or Ein Sof, through which the Or Ein Sof is revealed to the emanated beings and also in Beriah, Yetzirah, and Asiyah, etc.

With this, we can understand the well-known concept that creation is yesh me'ayin (something from nothing). Seemingly, this is not understood, for it is written: "Mimcha hakol" (Everything is from You). As the Rambam writes: from the truth of His existence, all created beings exist, etc. So why is creation called yesh me'ayin?

However, with the above, it is understood. The essence of the Or Ein Sof is not in a state that it can be called the source of influence and creation, like a mashpia (influencer) to a mushpa (recipient). Therefore, it is said: "Ki Hu tzivah v'nivra'u" (For He commanded and they were created).

The explanation is that He, in His essence and being, commanded and they were created—not that it can be said of Him that He created the worlds. For the term "bara" (created) implies that the power of the actor is drawn into the acted upon, i.e., the power of the influencer is actually drawn and clothed in the influence. But with the Or Ein Sof, it is not so; it does not affect Him at all, and it is only as if He commanded and they were created automatically, with no comparison or relation to Him at all.

Similarly, we can understand what is written in the Zohar at the beginning of Bereishis (1b) regarding "Mi bara eileh" (Who created these): Atika d'kayma l'she'ela bara eileh, and who is it? Mi, etc. And regarding that which stands for questioning, it is called Mi, for above, there is no questioning.

The explanation: "kayma l'she'ela" refers to when the power of the actor is clothed in the acted upon, so it is possible to inquire and ask who is the actor. This only applies to His names, which is the aspect of memale kol almin (filling all worlds), about which it is said: "bara"—in the direct sense: "ata barata" (You created), and likewise: "v'ata mechaye es kulam" (and You give life to all).

This is after the light has already been clothed in the keilim of Atzilus; through them and by means of them, Beriah, Yetzirah, and Asiyah are brought into being and given life. For although the creation of BY"A, which are separate entities, from Atzilus, which is G‑dliness, is called creation yesh me'ayin and not a process of cause and effect (see Iggeres HaKodesh, maamar "Ihu v'chayohi"), nevertheless, the keilim of Atzilus become a soul for BY"A and are actually clothed within them like a soul in a body, and are called memale kol almin (see Iggeres HaKodesh on "Vayilbash tzedakah").

This is the meaning of "Bereishis bara Elokim" (In the beginning, G‑d created). This is exactly the concept of "Mi bara eileh"—for Elokim is "Mi eileh." Therefore, this level is called Atika d'kayma l'she'ela, and who is it? Mi.

But above, that is, the level above the keilim of Atzilus, which is the level of sovev kol almin (encompassing all worlds), the concept of the power of the actor in the acted upon does not apply, but rather as in "V'haChochmah me'ayin timatze" (And wisdom is found from nothing).

It is like someone who finds a lost object and does not know from where it came. There is no concept of questioning from whom the influence comes. That is, "Mi bara eileh"—for in this level, it is not at all possible to say "bara" (created), but rather as in "tzivah v'nivra'u" (He commanded and they were created), as above, which is far above the level and degree of "bara Elokim," which is the concept of "Mi bara eileh."

This is also the meaning of "Reisha d'lo isyadah" (the unknowable head), as explained in the Zohar. As explained elsewhere on the phrase: "Baruch she'amar v'haya ha'olam" (Blessed is He who spoke and the world came into being), see there.

Similarly, the light that is drawn from the Or Ein Sof into the ten sefiros is the level of ayin (nothingness), and the keilim relative to the lights are like a body relative to the soul, as above. See what is written about this in the explanation of the maamar "Acharei... Telechu."

2) And now we can understand the ascent that occurs to souls after their descent to be clothed in a body.

For the source of the soul is from the inner aspect of the keilim, which are the inner ten sefiros of Atzilus, which are like a body relative to the soul, the Or Ein Sof that dwells and is clothed within them, and is called "tehorah hi" (it is pure) in the level of Atzilus. Afterwards: "Ata barata, ata yatzarta," etc.—it descended into BY"A.

This descent is for the sake of ascent, for in the fulfillment of mitzvos in this world, we say: "Asher kidshanu b'mitzvosav" (Who has sanctified us with His commandments)—the level of kadosh (holy), which is above the level of tahor (pure). It is known that the level of tahor is said of the Leviim, and the level of kadosh of the Kohanim.

The idea is that "tahor" comes from the phrase "ka'etzem hashamayim l'tohar" (like the essence of the heavens for purity), and from the Targum: "tzohorayim"—"tihara," which means brightness. The soul is in the level of the brightness of the light in Atzilus. Nevertheless, this term only applies to something that is a yesh (entity) and has some substance, but its essence is very bright and pure, and this is the level of the keilim of Atzilus.

But the level of kadosh means separated, that is, it is separated and abstracted from any definition of essence, so much so that it cannot even be called brightness. This is the Or Ein Sof itself, which no thought can grasp, and is not at all defined by any of these attributes.

This ascent is achieved through teshuvah and good deeds. This is the concept of "teshuv hei ila'ah" (the higher hei returns) relative to the yud.

For just as in the soul there are Naran Chaya Yechida, where Naran are clothed in vessels—neshamah in the brain, ruach in the heart, and chaya and yechida are makifim (encompassing lights). Teshuvah is the revelation of the level of yechida.

So too, above, this concept applies. The mochin, daas, machshava of above, by way of analogy, are the keilim of the ten sefiros, which have three aspects: inner, intermediate, and outer. Machshava is the inner aspect of the vessel, etc., and the lights that are clothed in them are Naran, which are the three letters of the Name Havayah: hei, vav, hei, and this is like, by way of analogy, in a person, the intellect is clothed in thought.

But the yud and its kotz (tip) are a higher light that does not extend and clothe itself in the vessel at all. Just as in a person, the power of intellect itself cannot be revealed in thought, only a mere ray from it is drawn and clothed in thought.

So too, above. The level of Chochmah Ila'ah is the level of chayah, and the kotz of the yud is the level of yechida, which is far above being clothed in vessels, but is makif, sovev kol almin. See what is written about this in the explanation of the maamar "Ki Ka'asher HaShamayim HaChadashim."

When a person arouses in his soul the revelation of the level of yechida within him, this also draws above the teshuv hei ila'ah relative to the yud, that is, the ascent of the vessels, until the revelation of the makif lights, the level of sovev kol almin, is drawn into the level of memale kol almin, so that the makifim become internal through teshuvah.

See in Reishis Chochmah, chapter 2 of Shaar HaTeshuvah, where it says: the Zohar explains that teshuvah ascends, etc.

This is the concept of the ascent of souls, for their root at first is only from the level of the keilim. This is the meaning of "Yisrael alu b'machshava"—that is, the inner aspect of the keilim.

Although it was explained that the soul itself also includes Naran Chaya Yechida, where chaya and yechida are above the level of keilim?

But this is like the keilim of Atzilus becoming lights for BY"A. Nevertheless, in truth, they are only from the level of keilim. So it is explained at length in Shaarei Kedusha by Rav Chaim Vital^[1] (part three, gate two) that the light of the quarry of souls contains Naran Chaya Yechida, and nevertheless, all are garments for the ten sefiros, and it is a light that is born and drawn from the ten sefiros, etc.

So too, it is explained in Eitz Chaim, Shaar Mem Aleph, chapter 3: there is a very small spark which is the level of Elokus, etc., and this spark is clothed in the power of a created spark, etc., called yechida, etc. Thus, the entirety of Naran Chaya Yechida of the souls is drawn only from a very small spark, which is from the keilim of the ten sefiros.

See in Iggeres HaKodesh, maamar "Ihu v'chayohi" mentioned above. So too, the soul of man, etc., which has already gone out and separated from the keilim of the ten sefiros, in which the kav from the Or Ein Sof is clothed, etc.—it turns out that although souls are drawn from the inner aspect of the keilim, nevertheless, they do not have the revelation of the kav from the Or Ein Sof, unlike the keilim, in which the kav shines: "Ihu v'chayohi v'garmeihu chad" (He, His life-force, and His vessels are one).

This is the descent for the sake of ascent, that through teshuvah they will ascend to be united with the body of the King Himself, like the keilim of Atzilus that are united with the light, which is the kav from the Or Ein Sof.

Furthermore, they will ascend to unite with the revelation of the makif lights, which is not revealed even in the keilim of Atzilus, as above. This is the concept of teshuv hei ila'ah relative to the yud. Elsewhere, it is explained that this is the concept of the unification of "Ihu v'chayohi chad," which is above the unification with "garmeihu," etc.

This is the meaning of "Bayom hahu yihiyeh" (On that day it will be)—that is, twice yud-hei, meaning that the vav of the Name Havayah will be in the aspect of yud, etc. That is, even in the lower hei of the Name Havayah, which is the source of BY"A, the revelation will be as in the upper hei, like the concept of teshuv hei relative to the yud mentioned above.

Similarly, there must be the aspect of teshuvah ila'ah from above downward, and this is through Torah and mitzvos. As is written in Iggeres HaTeshuvah, chapter 9. This is like what is explained in the Zohar, Vayikra (16a): "Man yashuv," etc. See there.

The idea is that the mitzvos are the drawing down of the Or Ein Sof, which is kadosh and separated, to be clothed in the vessels, which are like a body relative to the soul. That the Or Ein Sof, which is kadosh and separated, shines in the vessels, which are like a body, and have no comparison to Him at all—this is specifically through the mitzvos. Through tzitzis, an encompassing light is drawn in this aspect; through tefillin, an encompassing light in another aspect, etc. Similarly, with all the mitzvos, all are the drawing down of the Or Ein Sof, the level of kadosh and separated, etc.

The reason is that the mitzvos are specifically in physical action; therefore, they have this power to draw down. It is known that anything that is on a very high and lofty level is only revealed in the lowest level. This is the concept of "na'utz techilasan b'sofan" (their beginning is wedged in their end), for the main revelation of their beginning is specifically in their end. In the higher place, this revelation is not seen.

For the beginning of creation from the Or Ein Sof was yesh me'ayin, and from then on, all the chain of levels is yesh mi'yesh (something from something). The power of yesh me'ayin is not revealed in the entire order of the chain except in this lowest physical earth, for the power of growth within it is to bring forth something from nothing.

There is growth through planting a seed, which also decays and becomes nothing, and yet this is still somewhat of a yesh. There is also growth from absolute nothing, like grasses and wild trees.

This is because the earth is the lowest of the four elements—fire, wind, water, earth—therefore, the highest power is clothed specifically within it to bring forth yesh me'ayin to the greatest degree.

Thus, it appears that the lower something is, the more it contains the highest power.

See what is written in the maamar "Vayigash Eilav Yehudah."

Therefore, the practical mitzvos, which are in physical action, have the power to draw down yesh me'ayin mamash, from the Or Ein Sof, which is kadosh and separated, etc. This is the highest drawing down, like at the beginning of creation.

Although they are clothed in physical things, very low—this is like bread that gives life to a person. Even though bread is on a lower level than man, nevertheless, it has the power to draw life to man and restore his soul to him. So too, the practical mitzvos have the power to draw life and the Or Ein Sof to be clothed in the vessels.

This is through the Jewish people fulfilling the mitzvos.

Because the souls of Israel are from the inner aspect of the keilim of the ten sefiros (see what is written in the maamar "V'hinei Menoras Zahav"), therefore, by drawing down the light and life of the mitzvos upon their souls, they cause the drawing down of the Or Ein Sof to be clothed in the keilim of the ten sefiros, which are the source and root of their souls above. See what is written on the verse "Zachor es yom haShabbos," etc.

3) With this, we can understand the concept of precious stones, which are inanimate and yet shine—where do they get this power?

The idea is that their main growth is from the stars, not from the visible stars, which have a number—one thousand and more. Rather, from the stars that are not visible, which truly have no number at all, and are not revealed or seen, but their property is to shine to precious stones. This is because they are inanimate, the lowest level, and they receive light from the stars that have no number, which are above the visible stars.

According to the multitude of stars without number, so too is the multitude of different radiances in precious stones, and the many variations in their appearance and form—there are many shades of white in the purest white stone, and there are white stones that are not so pure.

Similarly, in all appearances, the appearances are divided into myriads of different types. Generally, there are twelve stones corresponding to the twelve tribes of Israel.

("Shevet" means drawing down, from the phrase "kochav d'shevit," a star that is drawn out.)

The Avos are Chesed, Gevurah, Tiferes, and the tribes are the extensions that are drawn from the Avos, and they are twelve tribes corresponding to the twelve boundaries of the diagonal.

The idea is that every physical object has six extremities—up, down, and the four directions. The diagonal is a line that connects from one end to the other, creating a connection and integration between them. The diagonal is, by way of analogy, the connection of the top of one to the bottom of another, or the upper part of this to the lower part of that. Like southeast at the northwest bottom, etc.^[2]

Similarly, the vav in the middle of the aleph, which is drawn diagonally from left to right, with the left side higher and the right side lower, the left side is higher in the aspect of Gevurah, and the right side is drawn lower in the aspect of Netzach. This line indicates a connection and integration of Gevurah in Netzach. Therefore, a line is drawn from Gevurah to Netzach. (See more about the form of the letter aleph in the maamar "Mareihem u'Ma'aseihem.")

Similarly, there is integration and blending in the other middos, so that the middos are included and blended with each other, so that Chesed is not completely separate and Gevurah is not completely separate. If it were so, Chesed would be without any mixture of Gevurah, and Gevurah would be without any mixture of Chesed. Rather, there must be Chesed within Gevurah and Gevurah within Chesed.

The meaning of Chashav"g^[3] is that because of Gevurah, he gives and bestows Chesed specifically, and this Chesed is itself Gevurah. Like "u'meshalem l'son'av el panav l'ha'abido" (He pays His enemies to their face to destroy them).

And Gevurah within Chesed is that because of Chesed, he gives and bestows with the attribute of Gevurah specifically. Like a father who, because of his love for his son, chastises him with a rod. But someone who does not care for him at all does not chastise him. See in Midrash Rabbah, beginning of Shemos, on the verse "Choshech shivto soneh b'no."

Similarly, there is integration and blending of the middos in many different ways, so that they are intermediated and blended in many ways. Generally, these are the twelve boundaries of the diagonal mentioned above.

Thus, the twelve stones that were for the number of the tribes of Israel are blends of white in red, meaning the aspect of compassion blended between Chesed and Gevurah, etc.

The word "even" (stone) is aleph-bais-nun, which is the aspect of "behemah" (animal) in gematria 52, except that the aleph, which is the Name MaH (45) in the filling of alephs^[4], is drawn into it. This is the refinement of the animal soul by the G‑dly soul, which is from the aspect of MaH that is clothed within it, and through this refinement, the stone becomes good and shines, like the ascent of BeN in SaG, which is above MaH, etc.

This is the idea that precious stones receive their light from the stars, which is the root of the G‑dly soul. As it is written: "Derech kochav miYaakov" (A star will go forth from Yaakov), and it is written: "U'sfor ha'kochavim im tuchal lispor osam, v'yomer lo ko yihiyeh zaracha" (Count the stars if you can count them, and He said to him, so shall your offspring be).

(See elsewhere regarding the sukkah, that its shade must be greater than its sunlight, and yet stars must be visible through it. For stars are in the eighth firmament, above the sun, which is in the fourth firmament. Similarly, above, the aspect of shade is the makif, above the aspect of the sun of Havayah, etc., and the stars are sparks drawn from the makif light to shine within the inner, etc.)

See in Midrash Rabbah, Parshas Devarim: it says^[5] before Him, "Master of the Universe, why did You not make Your children rule over the sun and the moon, etc., but the stars are never ashamed, etc."

Therefore, the precious stones, whose growth is from the stars, which is the refinement of the animal soul, it is said about them: "V'nasa Aharon es shemos bnei Yisrael al libo... lifnei Havayah" (Aharon shall bear the names of the children of Israel on his heart before Havayah).

The twelve stones were on the heart of Aharon, the great Kohen, the aspect of kadosh and not tahor. It is known that kadosh is in the Kohanim and tahor in the Leviim: "V'nasa Aharon es shemotam al libo (v'al shtei k'tefav) lifnei Havayah"—that he elevated the twelve boundaries of the diagonal in the twelve stones to the level of "lifnei Havayah," which is the aspect of kadosh and separated, above the aspect of Havayah, as is known.

(See in Zohar, volume 2, Pekudei 229b, and 230a, and in Zohar, volume 3, Naso 134a, beginning. )

However, all this is in the aspect of the blending of the appearances and forms in the precious stones mentioned above, which are generally divided into twelve types and levels, the twelve boundaries of the diagonal, that is, the extensions to blend and integrate the middos in their colors, this one tending toward Chesed, that one tending, etc.

But in the way they shine, they are generally divided into two types: there is a stone that shines with direct light, that is, it is a stone that shines and its light is visible to others. If you take it out in the dark, it shines, because its light spreads from within it outward.

And there is a stone that sparkles and flashes like lightning into the eye of the beholder until the eye is inflamed from its radiance and glory. This is the aspect of reflected light, which is from below upward.

These are the two types of tzaddikim: the higher tzaddik from above downward, and the lower tzaddik from below upward. They are Yosef HaTzaddik and Binyamin HaTzaddik.

Binyamin is from below upward, the aspect of reflected light. That is, the yearning of created beings to be included in their source: "V'el isheich teshukaseich" (Your desire shall be for your husband), "mayim tachtonim bochim anan ba'in lehevei kamei Malka" (the lower waters cry, we want to be before the King)—for they do not want to remain below.

Perhaps this is hinted at in the birth of Binyamin, where it says: "Vatikash b'leidatah" (She had difficulty in her labor). For Rachel is the aspect of Malchus, and in her giving birth, which is the revelation of the soul of Binyamin to be in the aspect of a created being in BY"A, she had difficulty giving birth, meaning that the revelation of the aspect of Binyamin in BY"A was difficult, contrary to the nature of his soul. For he was a chariot for the aspect of reflected light from below to be included in its source, and his birth was the revelation to be below in BY"A.

Yosef HaTzaddik is the aspect of direct light, from above downward, to influence BY"A specifically. As it is written: "Vayechalkeil Yosef es aviv v'es echav, v'Yosef hu hamashbir" (Yosef sustained his father and his brothers, and Yosef was the provider, etc.).

The stones were for the names of the tribes according to their birth order. The order of the stones: odem, pitdah, etc., is according to the order of the birth of the tribes. As the Rambam writes, they are for Yosef, and yashfeh for Binyamin.

(Yashfeh = yesh peh—meaning that Malchus, which is the aspect of mouth, is elevated in the aspect of yesh, that is, to the aspect of "motza pi Hashem"—motza means the source of the aspect of mouth. See in the explanation of the maamar "Rashei HaMatos" and what is written on the maamar "Zos Chukas HaTorah.")

This is: "yesh peh v'shotek"^[6] (there is a mouth and it is silent), for a wise person does not speak before someone greater than him. See similarly regarding the splitting of the sea, on the verse: "V'atem tacharishun" (and you shall be silent). See in the explanation of the maamar "V'haya mispar." See in Zohar, volume 3, Balak (188b) regarding the Omer of waving: "tenu peh" (give mouth). See in Midrash Rabbah on Esther, on the verse "Ein Esther magedet," etc.

This is what is meant by "Micha'el said sheham and Gavriel said yashfeh." For "shamosayich" (your windows) means windows through which the sun shines. This is a metaphor for the revelation of the Or Ein Sof through two types of windows: either the Or Ein Sof is drawn downward into BY"A, or BY"A ascends to be included in the Or Ein Sof.

This is the meaning of "V'his'halachti b'sochechem" (I will walk among you)—that is, the revelation of sovev in memale. This is the walking from above downward, and also the ascent of memale into sovev, which is the walking from below upward. See what is written in Parshas Vayeshev, in the maamar "V'nasati lecha mehalchim," etc.

It is like, by way of analogy, if one stands above and the other below and they wish to come close together—this can happen in two ways: either the higher descends below or the lower ascends above.

Micha'el, the angel of Chesed, which is the aspect of influence from above downward, said: it should be the aspect of sheham specifically, the aspect of Yosef, for that is his trait.

Whereas Gavriel said according to his trait, the aspect of Gevurah, and ascent upward specifically.

(In the Gemara there: and some say that two Amoraim in the West argued about this: Yehuda and Chizkiyah, the sons of Rabbi Chiya.

The idea is that it is stated in the Gemara, Bava Metzia^[7] (85b), that Rabbi Chiya and his sons were like the Avos, Avraham, Yitzchak, and Yaakov. It is also stated in the Gemara, Moed Katan (25a): Yehuda was on his father's right and Chizkiyah on his left. The commentary Chemdat Tzvi on the Tikkunei Zohar explains: Rabbi Chiya is the aspect of Yaakov, and therefore his soul ascended, like Tiferes ascending to Kesser.

Also, regarding Yaakov, it is said: "Ki sarita im Elokim v'im anashim" (for you have struggled with G‑d and with men)—he does not need angels, etc.

(See in the explanation of the maamar "Ali Be'er... chafaruha sarim." See what is written on the maamar "K'nesher ya'ir," etc.)

It can also be said that this is why he is called Chiya, like "Yaakov Avinu lo meis" (Yaakov our father did not die), etc.

Therefore, it is understood that Yehuda, who was on his right, is from the aspect of Avraham, and Chizkiyah on his left is from the aspect of Yitzchak. Therefore, it fits that Yehuda and Chizkiyah, the sons of Rabbi Chiya, also argued about this, that Yehuda said: sheham—according to his trait, from above downward, the aspect of Avraham, and Chizkiyah said: yashfeh—according to his trait, from below upward, the aspect of Yitzchak, etc.

According to the version of the Gemara in Bava Basra: two angels in heaven, Gavriel and Micha'el, one said sheham, which implies that Gavriel said sheham.

This can also be explained according to what is written elsewhere on the verse: "V'eileh toldos Yitzchak," etc. For regarding Avraham it is written: "Asher ahavta es Yitzchak" (whom you loved, Yitzchak). It is known that it is natural to love the opposite. As it is written: "Mayim karim al nefesh ayeifah" (cold water to a tired soul). Similarly, the opposite—one who is very cold desires hot water.

Therefore, Avraham, whose trait is drawing down from above downward, also loves the opposite, the aspect of Yitzchak, from below upward.

According to this, it can be said that Gavriel said: sheham, and Micha'el said yashfeh.

Nevertheless, the first explanation seems more correct.

So too, in Midrash Tehillim, section 87, the version is: two angels in heaven, Micha'el and Gavriel, argued about it. So too, in Yalkut on Yeshayahu 54, as above.

4) And HaKadosh Baruch Hu said: lehevei kadin u'kadin.

For the explanation and clarification of the concept of the ascent of levels and their integration into their source is the refinement of the material in the lower level—which is material and physical relative to the higher level, which is spiritual and a soul relative to the lower, which is like a body. When it is stripped of its materiality and coarseness until it is in the higher level, this is its ascent and integration into its source.

This is the concept of the ascent of Shabbos in the inner worlds. As we say: "Havu laHashem bnei eilim, havu laHashem," etc. The three "havu" are three levels of ascent: BY"A ascend in Atzilus in Malchus, then Malchus ascends in Zeir Anpin, and Zeir Anpin in Abba v'Imma, up to the highest levels. As is explained in the intention of the above "havu," that the levels ascend to a higher level than they were in the order of hishtalshelus (the chain of creation).

For the Chochmah in the order of hishtalshelus, down to Chochmah of Asiyah, until human intellect is created—this human intellect is very material and coarse compared to the higher Chochmah, and there is no comparison or likeness to the higher level at all.

Similarly, compassion below in physicality is coarse and material and is not like the compassion above. For below, compassion is due to the soul's being affected by its own distress or the distress of the poor, which it cannot bear, etc., but above, there is no such affect at all from bodily matters.

But through the descent and drawing down of levels through many and various contractions, human intellect and human compassion come into being, and above is the source of intellect and its spirituality and vitality, and the source of compassion and its vitality—from there it is drawn down to become intellect and compassion below in physicality.

But in the ascent of the worlds in the inner aspect, the lower intellect in man is refined from its materiality and coarseness until it is nullified in its existence and included in the source of the higher intellect, which has no comparison or likeness to human intellect at all.

This is the concept of "lehishta'aba b'gufa d'malka" (to be included in the body of the King), which is to be included in the ten sefiros of Atzilus itself, within which will be revealed the makif lights, the level of sovev kol almin. This is the unification of the Or Ein Sof with the soul of man in the body when he rises at the resurrection, like the higher unification of "Ihu v'chayohi chad." This is through the ascent of the worlds that will be then.

Another explanation of refinement: just as we see that the human body is more refined than the body of an animal. This is because a person has an intellectual soul, and according to the level of his soul, so is his body. Whereas the animal's body is coarser and more material and cannot contain an intellectual soul at all.

So too, in the future, the body will be infinitely more refined than the human body now, for the body will be only from that bone that remains at the time of resurrection, from which the body will be rebuilt like dough from yeast, by the dew that will be drawn from above. This is according to the level of the soul that will be then, from a higher and loftier place.

Similarly, there will be further refinement and ascents, until the lower intellect in man will be as the higher intellect, and the Chesed in man will be like the Chesed of the right arm above, and so too with Gevurah, etc. All this is the concept of the ascent of the worlds from below upward. This is the aspect of Binyamin.

However, the aspect of drawing down from above downward is that even in the vessels of BY"A as they are, the revelation of the Or Ein Sof will be drawn into them just as it is drawn into the vessels of Atzilus.

As is written elsewhere on the Zohar's statement at the beginning of Vayetzei: HaKadosh Baruch Hu said to David, "By your life, even with My vessels I will not use, only with your vessels."

"Manin" are vessels. Even in Atzilus there are vessels, but there in Atzilus, "Ihu v'garmeihu chad" (He and His vessels are one), so even the vessels are in a state of unification. Not so in Beriah: "misham yipared" (from there it is separated). Even in Beriah there are Naran Chaya Yechida, and the soul, chaya, and yechida are included in G‑dliness, but ruach and nefesh are actual vessels.

This is "b'manin d'dili"^[7]—the vessels of Atzilus and the soul, chaya, and yechida of Beriah, which are G‑dliness, and therefore called "my vessels." But "manin d'dilach" are ruach and nefesh of Beriah, which are created beings and not G‑dliness, and are called "your vessels," which are vessels for the aspect of David, which is Malchus, the head of Beriah.

HaKadosh Baruch Hu promised him that the Or Ein Sof would dwell even in "manin d'dilach," even in the vessels of ruach and nefesh of Beriah.

As was indeed the case: the lion that eats the offerings, the ox that eats in the city, and the eagle that flies—turtledoves and young pigeons. These are the chayos of the Merkavah itself, not just the soul, chaya, and yechida alone, etc.

Or as in: "Vayeired Havayah al Har Sinai" (Havayah descended upon Mount Sinai), there was a revelation of the Or Ein Sof below, not through such great refinement of the vessels as in the ascent of the worlds, where Beriah is included in Atzilus itself. Rather, the revelation of Atzilus can be in Beriah as Beriah is, for He is omnipotent. Similarly, the revelation of the Or Ein Sof, the sovev kol almin, can be in memale kol almin from above downward. This is the analogy of the higher descending below, etc.

HaKadosh Baruch Hu said: lehevei kadin u'kadin—that in the future, both aspects will be: the ascent of the worlds from below upward, where the lower ascends above, and also the revelation from above downward, where the higher descends below. Both are equally good.

(For there is an advantage in each of the two aspects. For through the ascent of the worlds, where the lower is refined to such a great degree to be like the higher, it becomes more united with the revelation of the light, like "Ihu v'chayohi chad" itself, and like the unification of the vessels of Atzilus with the lights.

Whereas in the descent of the higher below, since the vessel is not refined to such a great degree, although the revelation of the higher light is nevertheless drawn into it, for He is omnipotent, still, the revelation of the light is not as united with the vessel as in "Ihu v'chayohi v'garmeihu chad," etc.

There is also an advantage in the descent of the light below, as explained elsewhere on the verse "V'his'halachti b'sochechem." For even in comprehension, there is a difference: when such a great revelation is revealed that the sovev kol almin can be revealed to the body itself without such great refinement as in the ascent of the worlds, the source of the revelation must be from a higher place, so that the revelation can descend and be drawn down to the body itself. Thus, the revelation of sovev in memale, then the comprehension attained below is drawn from a higher source than what is attained through the ascent from memale to sovev, that is, when the body is refined to ascend on high as in the true refinement of the ascent of the worlds, for then the revelation does not need to be from such a high place as the source of the revelation from above downward. It is known that what has its source in a higher place can descend and be revealed lower.

Similarly, it can be said regarding what is written in Eitz Chaim, Shaar Leidas HaMochin, chapter 2, in the explanation of "VeSamti Kadkod": that the crown of Nukvah is drawn from two-thirds of Tiferes of Zeir Anpin, which are two times 24, two-thirds of the Name Ayin Beis, etc.

See in Likkutei Torah, Parshas Bereishis, in the discourse on the four who entered the Pardes, and in Parshas Chayei Sarah on "Vatimalei kadah."

And the Ramaz in Parshas Vayeira on 97b writes: the crown of Nukvah is rectified to shine also from the upper third of Tiferes, in the secret of "VeSamti Kadkod," etc. So too, in the gloss in Otzar Chaim (58a), that the explanation of "VeSamti Kad Kad" is the two upper thirds of Tiferes, except for the lower third, etc.

See in Parshas Vayigash regarding the three treasures that Yosef hid, and one is hidden for the tzaddikim in the future—that is, the upper third, etc. See in the Ramaz, beginning of Pekudei, on the verse "Mah rav tuvcha," etc.

In any case, the explanation is that the crown of Nukvah will be drawn in the future from two higher aspects.

The idea is like what is written in Eitz Chaim, Shaar Mem Aleph, chapter 3: the crown is the intermediary between the Emanator and the emanated, so it contains both aspects: one, the lower aspect of the Emanator; two, the root of the emanated.

Similarly, in the crown of Nukvah, which is drawn from Tiferes of Zeir Anpin, there are also two aspects as above.

This is the concept that Tiferes of Zeir Anpin is divided into three thirds—the lower third is the aspect of Netzach, Hod, Yesod within it, and this aspect will be drawn in the future in an inner and revealed way in Malchus. The two upper thirds, that is, Chabad and Chesed-Gevurah-Tiferes, from them are made the two aspects of the crown of Nukvah, and about this it is said: "VeSamti Kad Kad."

The concept of these three aspects is explained elsewhere regarding the three times "kadosh" in the explanation of the verse "Acharei Hashem Elokeichem." See the maamar "Yechayeinu miyomayim."

This is also the concept of the two crowns that Israel received at Sinai. But it can be said that they were from the two lower thirds, and in the future, the upper third will be revealed, etc.

In any case, in the crown of Nukvah, there will be two aspects: one, like the lower aspect of the Emanator; two, like the root of the emanated. Their root is from the two aspects in the general crown, which are through Arich Anpin and Atik Yomin, etc. See in the maamar "Vayikach Korach" at its beginning. From there are drawn the two aspects of revelation mentioned above: sovev in memale and memale in sovev.

According to what was explained above, that for the revelation of sovev in memale, the source of the revelation must be from a higher place, it follows that this drawing down is from the higher aspect of the crown.

It requires further study according to what is written elsewhere, that in the future, the Gevuros will ascend and Yehudah will be above Yosef. Also, according to what is written in the maamar "Shuvah Yisrael ad... u'fanai lo yeirau" regarding the drawing down, but in the aspect of ascent, "es panecha Havayah avakesh" (Your face, Havayah, I seek). It turns out that in the aspect of ascent, the revelation can be from a higher place? See in the maamar "Es Shabtosai tishmoru" regarding the ascents of Shabbos.

See above regarding the sun of Havayah and the sun of tzedakah. It requires further study.

These drawings down are through "Baruch Shem Kevod Malchuso l'olam va'ed" in Shacharis and Ma'ariv, which are the two aspects of Kad mentioned above, as it is written in Tikkunei Zohar, Tikkun 28: "And regarding these 24 letters it is said: VeSamti Kad Kad Shemosayich."

The idea is explained elsewhere in the phrase: "Osein retzono shel Makom"—the crown of Nukvah is the aspect of "b'chol me'odecha," etc.

In the aspect of "b'chol me'odecha," there is also the aspect of will and the aspect of pleasure, which is called "chefetz," the inner aspect of will, love in pleasures, in the aspect of me'od (very) without limit. Like: "Einei ha'adam lo tisbana" (the eyes of man are never satisfied), etc.

This is the concept of the two aspects of 24 in "Baruch Shem Kevod Malchuso l'olam va'ed" in Shacharis and Ma'ariv—for there is joy in the morning and song in the evening, etc.

This is: "Eishes chayil ateres ba'alah" (A woman of valor is the crown of her husband)—specifically "eishes chayil." As is written in Eitz Chaim, that the explanation of chayil is two times 24 in "Baruch Shem Kevod Malchuso l'olam va'ed" in Shacharis and Ma'ariv, and through this, they draw down the aspect of "atef," etc.

It is possible to say in the explanation of "atef" that they also draw down from the crown to Zeir Anpin from the highest aspect.

Just as on Shavuos, the crown is drawn from Arich Anpin and Atik Yomin itself, as is explained elsewhere.

See what is written about "Baruch Shem Kevod Malchuso l'olam va'ed" in the maamar "Shema Yisrael."

See in Pri Etz Chaim, in the intention of Krias Shema—that in the Shema of Ma'ariv, the root of the drawing down is from Arich Anpin, and in the Shema of Shacharis, it is drawn from Atik, etc. This is according to the elevation of mayin nukvin: song in the evening and joy in the morning, as above.

(See elsewhere in the text regarding this, that in Shacharis and Ma'ariv, it is in another way, for "beresha chashucha," etc., "yashet choshech sitero," etc. See elsewhere in the maamar "V'haya or ha'levanah," etc., and contemplate.)

This is also the concept of "b'isarusa d'le'tata isarusa d'le'eila"—the power that is in isarusa d'le'tata to bring about isarusa d'le'eila is because initially, isarusa d'le'eila is drawn down on its own from above downward, and this gives the power and strength to isarusa d'le'tata, which is from below upward, to bring about isarusa d'le'eila and the revelation of light, etc.

Kitzur (Summary): (a) The concept of "noach lo l'adam shelo nivra" (it is better for man not to have been created). See about this in Avodas HaKodesh^[8] (part 2, chapter 22), cited in Shnei Luchos HaBris, introduction to Beis Yisrael (21b–22a). Also in Akeidah, Parshas Bereishis (gate 8), and Ikkarim (4^[9], end of chapter 29), this is discussed. In Emek HaMelech^[10] (Shaar Kiryas Arba, chapter 85), it is also discussed.

However, souls are drawn from the inner aspect of the keilim of the ten sefiros. The meaning of keilim is the essence of Chochmah and Chesed. But the light and soul that is drawn into them from the Or Ein Sof is the aspect of "d'lo mikol eilein middos klal" (not at all from these attributes).

(b) This is the concept of: "Neshama she'nasata bi tehorah hi" (the soul You placed in me is pure)—from the phrase "ka'etzem hashamayim l'tohar" (like the essence of the heavens for purity), and afterwards "ata barata" (You created it). See what is written in the maamar "HaYam ra'ah v'yanos." The question is: is it better for man to have been created, meaning to descend from the level of "tehorah hi" to the level of "barata, yatzarta, nafachta bi," that is, from the keilim of Atzilus to BY"A, until it is clothed in a body.

For this descent is for a great ascent, for through it, they ascend to the level of kodesh, which is above the level of "tehorah hi." As it is written: "Anshei kodesh tiheyu li" (You shall be holy people to Me), which is the level of the Or Ein Sof itself, above the level of the keilim. This is through teshuvah and good deeds, which draw down the level of sovev kol almin, which does not clothe itself in the keilim.

See about this ascent in the maamar "Zachor v'Shamor b'dibur echad."

This power is specifically in practical mitzvos, for "na'utz techilasan b'sofan" (their beginning is wedged in their end). See also in the maamar "Shabbos Shabbason."

(c) The precious stones grow from the stars. This is the concept of "Vayikach me'avnei hamakom" (He took from the stones of the place), which are twelve, as is written in Zohar I, Vayechi (231b). See in Ma'orei Or^[11], letter aleph, section 4, about stones, and in letter kaf, section 2, about stars. Generally, there are two aspects in them: sheham and yashfeh, direct light and reflected light. See about direct and reflected light in the maamar "Az yashir Yisrael... Ali Be'er," about "Ma'ayan Ganin" in Be'er Mayim Chaim^[12].

(d) This is: lehevei kadin u'kadin—that there will be both aspects. There will be the ascent of the worlds, that is, the refinement of the worlds. See about this in the maamar "Es Shabtosai tishmoru." There will also be the drawing down from above downward. See the maamar "Ki heharim yimushu," regarding "Elokei kol ha'aretz yikarei." This is: "VeSamti Kad Kad Shemosayich"—which is two times 24 letters of "Baruch Shem Kevod Malchuso l'olam va'ed," Shacharis and Ma'ariv. See in Ma'orei Or, letter dalet, section 33. See in Midrash Rabbah, Eicha, on the verse "Ha'ir rabasi am," where the aspect of 24 is mentioned many times. Their root is from the 24 permutations of Adnai^[13]. See what is written on the verse: "V'ata yigdal na koach Adnai."

5) Nevertheless, they concluded that it is better for man not to have been created, and he would have remained in the level of "tehorah hi." The verse "v'hinei tov me'od" is not a question.

For in any case, this verse is necessary—for we see in the creation of beings, the inanimate, plant, and animal, that some were created not for themselves alone but to serve man. Like the creation of horses, which is so that man can ride them and they can carry people, so they were created only as secondary to the main purpose. Many other beings are similar. Yet it is written: "es kol asher asah v'hinei tov me'od" (all that He made, and behold, it was very good)?

The idea is that even the horse benefits and is improved by being a chariot for man: both physically—that man provides it with good food—and mainly spiritually—that its vitality is refined through this. Certainly, this is true of the food that man eats, which is included within him completely. Likewise, the garments that a person wears.

But still, the main intent in the creation of the horse is not for its own benefit, but this is only secondary, so as not to withhold the reward of any creature. The main intent in its creation is for the benefit of man.

Even more, our Sages said on the verse: "Ki zeh kol ha'adam" (for this is the whole man)—the entire world was created only to serve this one, in the first chapter of Berachos (6b). The Rambam elaborates on this in his introduction to his commentary on the Mishnah. (See also in Kuzari, part 1, section 95, 103, 111, and in part 2, section 14 and 44).

See in Midrash Rabbah, Bamidbar, Parsha 3: Rabbi Levi said, you find that G‑d created many things in the world and chose one of them. G‑d created seven days and chose Shabbos, etc. See there. And in Parshas Acharei, beginning of chapter 22.

If this is so with created beings themselves, how much more so with created beings relative to the Creator. For it is explicitly written: "U'lichvodi berasiv" (I created it for My glory). And it is written: "Kol pa'al Hashem lema'anehu" (Everything G‑d made is for His sake). As our Sages said at the end of Pirkei Avos: Everything that G‑d created, He created only for His glory. Therefore, the ultimate intent in the creation of man is not for man alone, even though his ascent is very great—still, this alone is not the ultimate intent, but rather for His glory, to be: "Yismach Hashem b'ma'asav" (G‑d will rejoice in His works): "Livyasan zeh yatzarta l'sachek bo" (You created the Leviathan to play with it).

This is what our Sages said at the end of Kiddushin: They were created only to serve me, and I was created to serve my Creator. Just as the creation of animals is only secondary to serve man, but nevertheless, they have a good reward for this, so too, the creation of man is for His glory. Therefore, it is said: "L'susasi b'rechevei Paroh dimisich ra'ayasi" (To My horse in Pharaoh's chariots I have likened you, My beloved). See in Shir HaShirim, maamar "L'susasi b'rechevei."

Similarly, it is said in Midrash Rabbah, beginning of Devarim: Like bees, My children are; just as the bee gathers everything for its owner, so too, everything that Israel gathers in mitzvos and good deeds, they gather for their Father in Heaven.

This is the concept of the supreme delight, the king's pleasure in His essence from the fulfillment of Torah and mitzvos. Nevertheless, man receives a very great reward. As our Sages said: One hour of spiritual pleasure in the World to Come is better than all the life of this world. Still, this is only secondary compared to the king's pleasure in His essence, which is the essence of the mitzvah. Therefore: One hour of teshuvah and good deeds in this world is better than all the life of the World to Come.

This is why they concluded that it is better for man not to have been created. They did not say, G‑d forbid, that it is good for him not to have been created. That cannot be said—for the descent and creation from the level of "tehorah hi" to the level of "barata, yatzarta, nafachta bi" is for a very great and wondrous ascent, to the highest level of kodesh, far above the level of "tehorah hi," as explained above. Therefore, it is said: "Imru tzaddik ki tov" (Say to the righteous that it is good). "Mah rav tuvcha asher tzafanta l'yire'echa" (How great is Your goodness that You have hidden for those who fear You).

Nevertheless, this alone is not the ultimate intent in his creation. Rather, it should be like "L'susasi b'rechevei," and like the bee, etc., as above, and not to serve for his own sake and to receive reward.

Therefore, they said: it was easier and lighter for him not to have been created, even though he would remain in the level of "tehorah hi," than to enter into the great battle with the evil inclination. If only his exit would be like his entrance. Therefore, now that he has been created, he should examine his deeds, that is, he should know that he was created for His glory, to serve his Creator, etc. Then he will merit the great goodness that is hidden, etc. In the future, the righteous will be called "kadosh," etc.

Summary

This maamar explains the mystical meaning of "VeSamti Kadkod Shemosayich," exploring the ascent and descent of the soul, the interplay of Divine light and vessels, and the dual paths of spiritual elevation and Divine revelation. Through mitzvos, Jews draw G‑dliness into the world and elevate creation.